The video explains how the Mu'tazilah, who denied Allah's attributes and claimed the Quran is created, gained political power under the Umayyad and Abbasid dynasties, leading to severe persecution of Sunni scholars like Imam Ahmad ibn Hanbal. The video details how Ibn Kullab invented a third theological position between Ahlus Sunnah and Mu'tazilah, which became the foundation for Ash'ariyyah and Maturidiyyah schools, and how Ibn Taymiyyah evaluated these groups relatively, noting they are closer to Ahlus Sunnah than pure Mu'tazilah but still deviant.
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016 - The Abridgement of Al-Aqidah Al-Asfahaniyyah - Abu Fajr AbdulFattah bin Uthman追加:
To proceed with where we continue to learn regarding our creed.
The Aqidah is the most important subject.
Learning about what rectifies your faith and safeguards it and protects it is the starting point of all goodness.
It protects you and keeps you strong from shubuhat, from doubts and misconceptions.
And also keeps you strong from shahawat, from desires.
People don't understand that Aqidah the more strong you are in it the more it even helps you with dealing with whims coping with what is before you of challenges of this world.
So, this topic needs utmost of attention.
A lot of people, they lack in this regards, the topic of aqidah.
Aqidah has become something that the person says, "I'm already Muslim. What's the point?"
They don't understand that the more they safeguard it and they learn more about Allah, the more their Islam becomes stronger.
So, we're going to resume, inshallah, with these points that Ibn Taymiyyah is laying out in this booklet.
We're on point 89 in the booklet.
In the PDF, this is slightly different number.
And for mainly for this fundamental this premise that they built their religion on of giving importance to establishing their faith through rhetoric and philosophical arguments, they have went to the furthest extent of imposing it on others and even laying out uh trials of examination where they would test people to see if they have the same belief of them.
And if you oppose, perhaps you're the worst of the worst.
So, it reached to the level where they start to put great Imams and scholars of Islam to test in front of the rulers.
And they called people to negating the attributes and denying that Allah will be seen.
Who's he referring to? The Mu'tazilah, brothers.
The people who deny the attributes and affirm the names of Allah.
These same people they were predominantly the majority or the the bigger following because of them having a big hand in the government.
So, the government at that time was Dawlat Bani Abbas.
The dynasty of Bani Abbas.
>> [snorts] >> And they even mentioned the Dawlat Umawiyyah.
They even had a certain points there, too.
Especially the latter part.
And these individuals we'll speak a lot about them.
And how they even harmed great Imams that their merit and virtue was renowned, yet they were able to impose their beliefs and even forcing people to utter it.
So, the Mu'tazila, they they had a a starting point in Dawlat al-Umawiyyah, the dynasty of Banu Umayya. I mean, after the different rulers ships in Islam, and after the Khilafah, and the passing away of the Sahabah, we start having Khilafahs and dynasties, caliphates.
So, in Sham, in particular, ancient uh Syria, they started to increase in numbering, the Mu'tazilites. They started from the angle of just denying the Qadar.
And as they increase in their Nash'at and what they were propagating and spreading amongst the people, they became those who got close to one of the rulers and caliphs of Banu Umayya, al-Walid ibn Yazid ibn Abd al-Malik.
The Ibn Sajja' ibn Dirham used to work for one of the the last rulers of Banu Umayya. He used to work for one of them.
Can you imagine having Ja'd ibn Dirham as someone that works for you? How much doubts he could give you?
These people, they're they know where to spread their doubts.
If they want the numbers, they're looking at a huger impact on people at large. Let's go for the rulers.
So, they mention that Marwan ibn Muhammad, one of the last rulers of Bani Umayya, he was greatly impacted with Ja'd ibn Dirham, who would work for him.
So, the belief started to spread.
An innovation, once it starts to spread, if it's someone from does not put a stop to it at its early stage, it spreads like wildfire, rapidly, and increases.
Tayeb, after that, the the governorship of Abbasi, the era of the dynasty of Bani Abbas, that rulership and caliphate took over.
And despite they had the likes of Harun al-Rashid, everybody knows Harun al-Rashid, he was a great caliph.
But, these people were planting their seeds how to get involved. They said, "Let's focus on the sons of Harun ibn Rashid."
Harun ibn Rashid, when he passes away, his sons will take over.
Harun ibn Rashid's not going to live forever.
So, they would try.
Because they said, "Harun Rashid, in his era, he would send his soldiers to go lock up the those people of rhetoric, those deviants."
He would even give them the life sentence in prison and some of them the death sentence.
But when he passed away, his son took over.
Al-Ma'mun.
Al-Ma'mun, he was already being trained before even took over and being given some of the shubuhaat, the doubts of Bishr al-Marisi.
So, as a result, when he took over, he brought these people near to him as consultants.
Became the heads of the Mu'tazilites, the leading figures of the deviant group of the Mu'tazilites.
And they were the judges of the courts.
So, he began to Ma'mun, who was the son of Harun al-Rashid, and come out and start encouraging the belief of the Mu'tazila. And he also had other types of beliefs.
They also said because he had mentioned in Bidaya wa Nihaya, he was the first one to confine takbir after salaat to three.
You know when people just say Allahu Akbar Allahu Akbar Allahu Akbar and then they would get up. They said Ma'mun, he was the first one to do that.
After the salaat, he would say Allahu Akbar three times and then get up and then walk away.
So, now you find some people they do the takbir three times. He said, "What's the Sheikh Muhammad Awamah say?"
He says, "We don't specify to three."
And if a person going to do the narration of Ibn Abbas that we didn't know the ending of the Prophet's salaat except by takbir, either it's referring to the 33 times of saying takbir or perhaps him saying Allahu Akbar a number of times after the salat.
But to confine it to the three, we don't really have a proof. Anyone has a proof?
Huh? Look it up for us.
I was searching. We find some people they just say Allahu Akbar three times.
And then it goes into a state of astaghfirullah. He said, "Well, I say astaghfirullah three times I'm doing takbir three times."
It doesn't work like that, brothers.
Ibadah is not analogy, brothers.
It's itba', you follow. So, if we don't have anything to prove, person doesn't restrict it. Or he keeps it to saying that the hadith has been worded by meaning is perhaps referring to something else.
So, this person the big fitna started in his era.
It's called fitnat khalq al-Qur'an.
In the year 218 of the Hijri calendar.
A lot of trials and fitna happened therein.
And he brought as his consultant a man by the name Ahmad ibn Abi Du'ad.
Ahmad ibn Abi Du'ad.
So, they call him Ahmad al-bid'ah and they call him Ahmad Ahmad al-Sunnah.
There are two Ahmads in that era.
And they were opposed to one another.
So, sometimes when they're referring to the two Ahmads, one will be like they'll say Ahmad al-bid'ah.
And the one Ahmad al-Sunnah.
So, they give short abbreviations.
So, at that time they started to put scholars to test and they started imposing it.
And they said, "Anyone that does not acknowledge that the Quran is created he will be prevented from financial supports that was given by the government at that time.
And his position that he had of any title, he will be removed from it."
Scholars are about to attest.
I'm going to list some of the ulama, some gigantic ulama. They brought them all in front of Ma'mun.
And there were just few of the ulama that held their ground and did not say uh and outwardly that the Quran was created even though inwardly I mean, those who did say it outwardly, they they didn't believe in it inwardly.
And this became the case that this continued even after Ma'mun, this ruler of the dynasty of Bani Abbas, passed away.
His brother Al-Mu'tasim, another son of Harun al-Rashid, took over. Mashallah, they have all the sons. They planned it well, brothers.
They have another son, Ahmad ibn Abi Du'ad, kane you alib Al-Mu'tasim ala Imam Ahmad.
He used to instigate and say, "Imam Ahmad is this and Ahmad is that."
So, Imam Ahmad was greatly beaten and flogged.
Flogged 80 to 80 times. Thamanina sawtan.
And then he would be brought to his home.
And sometimes they would put him on a mule bagla.
And he's to be dragged around on this mule brothers in front of everyone.
Until he collapsed and faints in front of everyone.
And every time he gets his consciousness back, he'll say the speech of Allah, the Quran is not created.
After every moment, he'll get a breath to say something, his first of his words is the Quran is not created.
They had no way to understand this man.
So this is what Imam Ahmad for you brothers.
And we're going to read here some of the scholars that were greatly tested.
And what some of them went through.
Just so we can understand.
Like I said, Imam Ahmad was being beaten and flogged, Ibn Abi Du'ad, that man would come to him.
And he would say "Tell me in my ear the Quran is not created Just whisper to me Imam Ahmad.
Say it to my ear that the Quran is created and I will free you from this position of being punished from the ruler at that time."
So Imam Ahmad will respond back to him.
Say to me, "Oh Ibn Abi Du'ad, and whisper to my ear that the Quran is the speech of Allah and is not created, so I can save you from the punishment of Allah."
This is the This is [snorts] the firmness of Imam Ahmad, brothers.
As he's being flogged and beaten and will be and lose his consciousness to tell me how many times he was greatly tested.
So, I'm going to read some of these scholars that were brought at the first stage to Ma'mun, that ruler.
Just so we can know how many scholars were put to test.
From those scholars were seven great ulama.
Yahya ibn Ma'in.
Abu Khaythama. Scholars that we read their books, scholars of Hadith.
Yani, they mentioned one after another.
So, all seven were brought from tahana hum fa ajabu khawfan min al-sayf thumma utliqo.
And all of them, what did they respond, these great ulama? Yahya ibn Ma'in, brothers, a scholar in Hadith.
When they said, "Do you say the Quran is created?"
This is the sword.
They said the Quran is created.
And then they were released.
Imam Ahmad, when he heard their response to that test, he was overwhelmed with gham, brothers.
>> [snorts] >> He felt Imam Ahmad He says, "How will I law kaanu sabaru wa qaamu lillah lakaanal amr qad inqata'a."
>> If those seven were to persevere and stand for the sake of Allah they wouldn't have a stronghold. The once they seen seven great scholars given to them that easily they felt this uh boldness to continue on.
So Imam Ahmad Imam Ahmad said about these seven great scholars they were the first to create this huge hole of Islam being attacked from in and cause a corruption therein.
He blamed them greatly. Imam Ahmad even said it's not allowed to narrate Hadith from them.
He burned many of the Hadith from these scholars.
Some of them he excused them, we'll explain.
But he felt like right now what was at stake wasn't a If this if we don't still hold our ground and be firm nations to come will be affected in their Aqidah.
Imam Ahmad was looking at it from a greater point of view.
So these scholars we're going to read more what Ibn Taymiyyah says.
He says Hatta sabata Allah Imam al-Sunnah Sabir al-Mihnah Abu Abdillah Ahmad ibn Hanbal.
Yani to the extent with this fitna happening Allah grant firmness to the Imam of the Sunnah.
Who is he referring to?
Imam Ahmad ibn Hanbal.
The one who was patient upon this test.
Abu Abdullah Ahmad ibn Hanbal.
>> [clears throat] >> It was a such a great fitna, brothers.
Al-Wathiq, one of the rulers that came after another ruler that came after him, Mu'tasim.
Was considered to be Mu'tasim, that ruler dynasty, his son.
Wathiq He imposed it even in the schooling system.
He says, "The katateeb the children need to be taught this at the young age that the Quran is created."
This was imposed, brothers. This is the fitna that's being brought and spoken about.
It was such a fitna ulama were being brought one by one to the ruler. "Do you say the Quran is created?"
And he's in chains.
Ali ibn Abi Ali ibn Madini a great scholar he when he was asked, he gave in.
In terms of saying it outwardly.
And when they asked him he said, "Qawi Ahmad ala saut wa ana la aqwa."
He said, "Imam Ahmad, he's strong to bear the flogging, but I can't bear it.
And even some of them some of the when they were asked, is the Quran created?
He would point and he said, yes.
It is created.
And he he pointed and he said the Torah, the Injil, the Zabur.
And he went to count all five books.
He said, all five this is created. He is referring to his five fingers.
He got away like that. Some of them they did tawriya.
And he he didn't mean that the those books were actually created, but he pointed to his fingers saying all five is created. Meaning all five of my fingers are created.
Just to save himself.
It was a overwhelming fitna brothers.
And we're going to read what kind of last debate that went forward that kind of put an end to the rulers enforcing this. One debate at the end of one of the ruler about the khalq al-Quran. One man he asked Ahmad ibn Abi Du'ad a question.
And he embarrassed him in front of the ruler with this question.
And once he defeated him after that the ruler stopped getting involved in imposing this.
>> [snorts] >> We'll read that, but first we want to read about the praises for this Imam, Imam Ahmad.
They said his station increased and more greatness of Allah subhanahu wa ta'ala putting him to this to this test.
Scholars even began to praise Imam Ahmad greatly after that.
To point Imam Bukhari says Ahmad ibn Hanbal kun na al-Basra. When Imam Ahmad was being beaten and flogged, we were in Basra.
And we heard Abu Walid at-Tayalisi, a great scholar of Hadith, say, "If Imam Ahmad was in Bani Isra'il, yani, he people would say he's a remarkable man." And as some of them said, "Law kana fi Bani Isra'il, la kana nabiyyan." He would have been a prophet.
Just how firm he was.
Tayyib.
Continuing with some of the praises that are said about him.
Yahya ibn Ma'in, he says, "Kana fi Ahmad ibn Hanbal khisal, ma ra'aytuhum fi alimin qatt."
In regarding Imam Ahmad, there's qualities that I seen in him that I never seen in other scholar ever.
And they said, "He how he stood firm at that time was mind-blowing."
To point of Ahmad ibn Yahya ibn Ma'in says, "Arada an-nasu minna an nakuna mithla Ahmad ibn Hanbal. Wallahi, ma naqwa an akuna mithlah. Wala nutiqu suluka tariqih."
They said, "The people wanted us to be like Imam Ahmad. Wallahi, we can't be as strong as Imam Ahmad, nor follow in his path."
They said about Imam Ahmad when he was being beaten, "Duriba Ahmad ibn Hanbal, udkhila al-kiru fakharaja dhahab dhahaban ahmar."
He was brought into that test, like when a person puts the gold to test into that fire to see if it's pure gold and it came out pure gold. That was Imam Ahmad for you, brothers.
They said Imam Ahmad had a common Nabua, brothers.
So, Imam Sheikh Islam ibn Taymiyyah says there were great ulama of the scholars of Hadith and jurisprudence.
They uh conformed with that test of what these people wanted them to say just to protect themselves from being in prison, being killed, and also what other comes with it of different punishments that your testimony is not accepted until you accept this speech.
No one Basically, you're not going to be licensed to be a a judge in court, Imam of a masjid until you agree with them.
Can't even get the financial assistance from the government, a bait ul-mal.
So, all of this, nothing you can get.
And some of them said it lasted more than 11 years.
Some of them said there was a fitna that continued on.
And there was different phases for Imam Ahmad.
Sometimes he was in prison, sometimes he was in house arrest.
Sometimes there was conditions placed onto him.
You can't teach, and you can't be seen around people in public places.
They even mentioned a story of a person uh I'm thinking it's Baqiy ibn Makhlad.
That he traveled from ancient Spain.
And some of them even said he went on by foot. Allah Alam.
Imam Dhahabi mentions this narration about him.
That he went to Imam Ahmad to take Hadith from him at that time.
And everyone told him, "You haven't heard Imam Ahmad is on house arrest. He can't He's He's not allowed to teach. He's allowed to go out and so on, but he's not allowed to share Hadith right now."
And Imam Ahmad will say, "Mana'ani al-Khalifa. The Khalifa told me not to summon nobody."
I'm going to speak about that, too, later, inshallah.
So, then he came to Imam Ahmad and insisted.
So, Imam Ahmad told him, "Come to me in the form of a beggar.
Every day.
Come cuz the beggars will knock on each person's door.
And they'll say, "Al-Ajra!
Al-Ajra! Do you want the reward?
Give me something."
Imam Ahmad opened the door, gave him a few dirham.
And then shares him a couple of Hadiths like that.
Until that continued until they said he got 100 Hadiths from Imam Ahmad.
And he would dress and would come in the form as a beggar every time.
Cuz the beggar is the one who's asking.
And this person said, "I'm asking as well. So, I'm going to meet the description."
Some scholars they deny this narration and say it's not authentic.
And then dates doesn't add up.
And some affirm it. Sheikh Salih Al Sheikh is from the scholars that affirm it.
But this is from the phases that Imam Ahmad went through, brothers.
Tayyib.
Let's continue on.
So, Abu Hatim he says Imam Ahmad his station and status became even greater after that fitna.
Some scholars they raised more after being tested.
He was given the death sentence.
When he was going to Who interceded for him?
Despite the differences in fitna and so forth and different opinions, he interceded for him.
So, the king of Jordan said with the condition that he stays in his country with the condition that he resigns from Surat al-Alam. He can't be a scholar, a public speaker.
So, Sheikh Albani was not allowed to teach while he was in Jordan.
His gathering gatherings, all he did was research and people would visit him in private gatherings.
He wasn't allowed to give khutbahs.
He wasn't allowed to publicly lead those salawats.
All of that.
But Allah benefited by more of his private gatherings and his Q&A over the phones.
They thought they could stop Albani, more came out of his research and the books that he brought out.
Especially at that time period, brothers. Just his time in Jordan alone, how much books have been produced.
So, same thing. Imam Ahmad was during that time.
No one was greatly firm at that time except for ulama.
There were other scholars, but in terms of mainly it was just four. Can you imagine how much ulama, brothers?
And only four scholars held their ground.
Ahmad ibn Hanbal. People are telling us in our time, "What about this scholar?
Why is this scholar quiet? Why this scholar this? Why this scholar?" This is a fitna. Not every scholar the same level.
This test People You can't use people's actions as proof.
Despite to be a scholar Some people think the ulama are infallible.
They may have an excuse why he's quiet.
He may have a reason.
It may have not reached him.
Could be a ta'weel. He may have a different interpretation.
Ahmad ibn Hanbal number one.
Muhammad ibn Nasr al-Khuza'i This person, Ahmad ibn Nasr al-Khuza'i, brothers.
And he was killed for this.
They brought him in front of al-Wathiq, that ruler.
And he said, "Do you say the Quran is created?" And he held on to his opinion.
So, they killed him, and they left his head in the in the station of the place where everyone to see.
The third one, Muhammad ibn Nuh They said he was a neighbor of Imam Ahmad, masha Allah, scholar.
Tayyib, and he passed away before them reach uh capturing him.
And the fourth, Nu'aym ibn Hammad Nu'aym ibn Hammad, brothers, great scholar of Hadith.
They said he died in prison.
The one died in the path.
Imam Ahmad was flogged.
The other one died in prison. And one was killed.
Four of those bridges. Those are the four of great Imam says.
People have to understand that firmness is from Allah.
Firmness is from Allah.
Walawla an tabatnak >> [snorts] >> If it wasn't for the fact that Allah kept you firm.
And every time there's this man Ahmad ibn Abi Du'ad who died in the year 240 of the Hijri calendar.
Every ruler he's instigating. Go for this person. Go for that person.
And they would take his words for it.
And eventually Allah subhanahu wa ta'ala brought khair after all that difficulty.
After the rulership of Wathiq when he passed away another ruler came called al-Mutawakkil.
It's all in the dynasty of Bani Abbas, that [snorts] rulership.
And that governorship Mutawakkil he came and he supported the Sunnah.
And he honored Imam Ahmad.
And he was harsh against those who opposed Imam Ahmad. So some scholars came up with some lines of poetry at that time.
Dhahabat dawlat ashab al-bid'ah.
Wa waha habluhum thumma anqata'.
Wa tada'a binsirafin jam'ihim.
Hizbu Iblis alladhi kana jama'.
So they said the dawlah, the governor governorship of the people of bid'ah had went away and their rope has become weak and cut off.
All their gathering has went and disappeared.
Do they have anyone that supports them or great Imam in reality of their opinion? No one.
But they said this at the time of victory came.
So, the people innovations The the beliefs of the people of bid'ah, they only propagated through them using support of the rulers or evil wicked individuals.
That's how they get the bid'ah to spread, brothers.
You know, the Ottoman emperor he spread a lot of beliefs for some of these groups now.
When they come out and they boast, "We are the majority." Well, you had some governments help you.
Think you could have be your belief could spread like that?
The Mutawakkil he when he became ruler at the year 232.
Look at the fitna started at 200 and and 18.
218 of the Hijri.
And then Mutawakkil came in at the year 232.
How many years is that, brothers?
Huh?
How much?
14, right? Subhanallah, brothers.
14 years bloodshed scholars being killed persecuted and treated in the worst of conditions.
The ruler will even come to Imam Ahmad and says wallahi Imam Ahmad just say this word for me and I will remove these chains off your hands by myself.
Imam Ahmad will say la kalam Allah speech of Allah.
And they asked Imam Ahmad why don't you just take the concession? You have a concession wa ukriha wa qalbuhu mutma'inun bil iman.
Anyone that is forced and compelled and his iman is there in his heart he's exempted.
What did they say?
Imam Ahmad responded by saying that if I don't do this and keep firm and the people were to believe that this is the correct belief the correct tenets of faith will be lost away.
So he did this for Islam and Muslimin brothers.
So when al-Mutawakkil came in power he sent letters to the various parts that he had governorship to prevent anyone to say ever that the Quran is created. He did the opposite.
And he called Imam Ahmad to Baghdad and he honored him.
Subhanallah Imam Ahmad.
So let's quickly end this uh with discussion about this topic inshallah.
They said a lot of these deviant groups, they got support from certain governments. That's how they became widespread.
Like the Shia became strong in Yemen because of the governorship there at that time.
Iran, same thing.
Bahrain, how did the the Qarmatians How did they become strong in There was a governorship that helped them.
Khorasan the Ibadiyyah in Oman, there's governorships that's helping them.
Otherwise, their belief is not really something that you would support.
So, they mentioned about Imam Ahmad that the scholars don't differ that he is al-Imam al-Fakhir wal-Bahr al-Zakhir.
Udhia fi Allah azza wa jalla fa sabar.
Wa li kitabihi nasar.
Wa li sunnati rasulihi sallallahu alayhi wa sallam intasar.
They don't differ that Imam Ahmad is a point of the scholars, like Sheikh al-Islam ibn Taymiyyah said, it has reached to a level where tawata'at al-ummah alayhi.
The scholars have The ummah have unanimously agreed on the virtue of Imam Ahmad.
So, he said it's even allowed for us to say Imam Ahmad is in jannah.
He says, "Antum shuhada' Allah fi ardhi." The people the beginning of them end of all praising Imam Ahmad.
Even at his janazah, his janazah was filled.
But when Ahmad ibn Abi Du'ad died, they said there was just a few people or something like that.
And he died and he was paralyzed.
And he was treated harshly by that ruler at that time.
Then, let me give you that debate that kind of changed things and started steering things to a better direction.
This debate he just And this person is unknown. He's just a man from Sham.
He is Some of you even differed on his name.
He was brought and Ibn Battuta mentions this and Al-Ibanah al-Kubra.
He said Sheikh, just an elderly man, he was brought to the ruler Al-Wathiq.
And Ahmad ibn Abi Du'ad was there at the side of him.
And he was chained, this old man. He said this man said, "I want to debate."
So they brought him Ahmad ibn Abi Du'ad.
And look what he said in the debate, brothers.
He said, "Oh Ahmad, hey Ahmad ibn Abi Du'ad, what have you called the people to and called me to?" He replied, Ahmad ibn Abi Du'ad, "To say that the Quran is created."
So this man responded by saying, "Oh Amir al-Mu'minin, I had ruler at that time, Wathiq, if you see fit, preserve for me and for him what he we say."
So the ruler said, "Okay, I'll get him I'll be an arbitrator.
I'll count the strikes, who's winning?"
So he said, "I shall."
Then the person said, "Oh Ahmad, tell me about this statement of yours. Is it obligatory in parts of the binding creed of the religion such that the religion is not complete until what you have said is affirmed?"
It's a good question. This is how you debate with Ahl al-Bid'ah, brothers.
If you ask me how do you debate with Ahl al-Bid'ah, you do it in a question format, like Ibn Abbas when he went to the Khawarij.
He asked them, "Is any of the Sahabah amongst you all?"
They said, "No."
Yeah, and you ask them questions, brothers.
That is that establish for them the hujjah. You don't get into He gives his two cents, you give your two cents, and both each other applauding one another, and say I'm here for the benefit. No, brothers, you don't debate them like that.
You do it in a question format like this. The shuroot that is conditions that you debate with Ahl al-Bid'ah.
So, the The man said, "Oh, Ahmad, tell me when Allah sent the Messenger of Allah to his servants, did the Messenger of Allah conceal anything of what Allah commanded him regarding his religion?"
So, Ahmad ibn Abi Du'ad said, "No."
Tayyib, so the man said, "Then did the Messenger of Allah call the ummah to this statement of yours?"
Ibn Abi Du'ad fell silent. Couldn't talk after that.
Look at that, brothers. Then the man said, "Speak. Talk."
And wallahi, brothers, this debate alone changed history, they said.
In front of a ruler, it was embarrassing cuz ibn Ahmad ibn Abi Du'ad was called Shaykh al-Mu'tazilah, the shaykh, the leader, the figure of the Mu'tazilah.
So, if he fails at this in the debate, everything's at stake for the Mu'tazilahs.
In front of the rulers.
But, he remained silent. He didn't talk.
So, this man turned to al-Wathiq and said, "Oh, amir al-mu'minin, oh, ruler, add this as one point against him, like one, wahidah."
So, the ruler said, "This is one."
Tayyib.
Cuz every time you remain silent and don't respond, they consider it as that, a point against you in a debate.
So, then this man said, "Oh, Ahmad ibn Abi Du'ad, tell me about Allah when he revealed the Quran to the Messenger of Allah and he said, 'Alyawma akmaltu lakum dinakum, today I've completed my favor upon you.'
Was Allah truthful in declaring his religion complete, or are you truthful in complaining it's deficient? Such that the religion is not complete until your statement is affirmed.
So Ahmed ibn Abi Du'ad was silent, brothers.
Tayyib, one more is coming. It's coming more, inshallah.
This man said, "Answer."
And this is not the strongest point, brothers. The strongest point is coming, inshallah. This as they say, the breaks the camel's back. What the point that's coming is is for last. He left the best question for last.
So he didn't answer. So then he said to the ruler, "Count this as another point against him."
>> [clears throat] >> Tayyib, then he said, "Ahmed ibn Abi Du'ad, tell me."
And this is basically the statement of the Quran. "Tell me of your statement that the Quran is created.
Did the messenger of Allah know of it, or was he ignorant of it?"
So Ahmed ibn Abi Du'ad said he knew of it.
So then he said, "Did the Did he call the people to it?"
So Ahmed ibn Abi Du'ad remained silent.
So the Sheikh said, "Oh commander, oh ruler, consider this as a third."
Cuz he went on to ask him, "Was it acceptable for the messenger of Allah, since he knew of it, as you claim, not to demand this ummah to adopt it?"
He replied, "Yes."
So he said, "Was it acceptable for Abu Bakr al-Siddiq, Umar ibn al-Khattab, Uthman ibn Affan, Ali ibn Abi Talib, and that they knew of it, and yet they didn't call the people to it?"
So and it was acceptable for them to keep quiet and not call the people to it?
So the Sheikh turned away from him, at this man, and went start addressing the ruler.
He said, "You previously claimed that Ahmed inclines away and speaks little and is weak in debate."
Tab.
If it's not acceptable for you to refrain from this doctrine in the same way it was acceptable for the messenger of Allah and for Abu Bakr and Umar and Uthman.
Now, I give no ease for the one whom that was not sufficient for what they were suffice with, basically.
So, when the ruler heard him saying that it was allowed for the messenger to know of it and not force the people to it.
And Abu Bakr and Umar. So, he went to the ruler and said, "Why are you guys all forcing us with something that it was sufficient for the prophet and his companions not to force the people?"
So, wallahi, the ruler changed his mind after he said, "Wallahi, whoever is not suffice with what the prophet and his companions were not suffice with, then he'll never be suffice After that, this ruler changed his stance.
Allahu Akbar, brothers.
This debate changed history. A man that wasn't even really much known.
They even differ on his name.
He defeated the greatest of the rulers of the of the head figures at that time.
Tab, we're going to quickly move on to the next point, brothers.
Uh where he says here uh And Allah subhanahu wa ta'ala because of the patience and the certainty of these imams he made them great leaders.
And the subaru key to know the imams of the dean.
And Imam al-Ummah fi dhalika zaman kana Ahmad ibn Hanbal. Wa li hadha shabbaha Allah bil khulafa al-rashidin.
Wa sammauhu al-Siddiq al-Thani.
>> They called him the second Siddiq, i.e. Abu Bakr al-Siddiq, meaning resembling Ahmad Imam Ahmad to how firm Abu Bakr al-Siddiq was at the time of ridda, apostasy.
When the Prophet Sallallahu alayhi wasallam passed away, a lot of people went on on their heels and tried to leave Islam and tried to change things.
And Abu Bakr al-Siddiq was firm.
So, they the Muslims said Ahmad ibn Hanbal al-Siddiq yawm al-ridda.
He is the one like Abu Bakr al-Siddiq at that time of apostasy. And Umar yawm al-saqifah. And Umar Khattab was the first one to pledge allegiance at the time to Abu Bakr al-Siddiq. And Uthman yawm al-dar.
And Ali yawm al-khawarij. How each one of them from different narrations of Abu Bakr and other narrations to the rest of of different reports.
Like Ali ibn al-Madini says, "Lawla al-Imam Ahmad Abu Bakr al-Siddiq fi al-ridda walaw wa Imam Ahmad fi al-mihna if it wasn't for Abu Bakr al-Siddiq at the time of apostasy, when people apostated, and for Ahmad ibn Hanbal at the time of the test regarding the Quran being created or not, so those two great scholars held their uh station of being firm. The next point, Ibn Kullab awwal man zahara anhu fi al-Islam. We have a time, inshallah.
Qala huwa qadim walam yaqul hadha ahadun min salaf al-ummah wal-aimmah. So, what do we learn from this, brothers?
When fitna comes, don't always resort to the easy route.
There's a lot of people they just want to be politically correct.
They just want to please everyone.
No one wants the heat nowadays.
No one doesn't want to be on blast.
No one doesn't want their reputation uh tarnished or attacked.
People just want some sort of peace. I just want to and I just seek knowledge. I don't want any problems.
Okay, no problem. You can just keep seeking knowledge.
But the people that are really going to stand in front of the people of deviation and speak in front of them, these type of people Allah subhanahu wa ta'ala raises them.
Allah raises them to a point that later on you see they remain the dhikr their mentioning to be benefit to the people even after his death greatly more than someone who wasn't at that state.
طيب next point Imam Ahmad speaks about after the Mu'tazila because Sheikh Sheikh Islam Imam Ahmad uh with the trial of the Mu'tazila, Ibn Taymiyyah moves on now to a group that came after the Mu'tazila. They're called the Kullabiya.
In fact, Sheikh Islam Ibn Taymiyyah, he has a renowned statement.
He says كان الناس قبل محمد ابن كلاب او ابي محمد ابن كلاب صنفين.
The people before Abu Muhammad Abdullah Ibn Saeed Ibn Kullab, that's the name of him. He died in the year 241 of the Hijri calendar.
Were just two groups, he says. Ahlus Sunnah affirming the attributes for Allah and then Jahmiya, the Mu'tazilites. Just two groups.
You're either a Sunni or a Mu'tazilite and Jahmiya.
So this guy came and he invented a third group in between. Came in between both of these.
He said I'm a Sunni from one side and a Mu'tazilite from a different side, but he didn't say it with his words, but with his aqidah he brought that in. Invented a third Aqeedah.
So, this is the Kullabiya for you brothers.
And when Abul Hasan Ash'ari, when he left the Mu'tazilites, where did he go?
He went straight to this group. He fell He fell right in there, masha'Allah.
He went to this group.
And some scholars, they tried to excuse Abul Hasan Ash'ari. They said, "He had no other group to resort to at that time.
It wasn't clear to him the the way of Ahlus Sunnah wal Jama'ah. He thought this group was correct, so he took their belief."
Ibn Kullab, awwal man dhahara 'anhu fi al-Islam.
And we're going to see how this man he some scholars, they differ about him.
In terms of who what Who is this man, brothers?
And there's different statements about him.
Like Imam Adh-Dhahabi, mentions him.
And others.
And some of them speak harshly about him. They said he was initially a Christian.
And they some even said he was an impostor to corrupt Islam from within.
They said, "Yesterday, he was a Christian, and today he's inventing a new Aqeedah? Ah, something's suspicious."
They said, "It doesn't sound well.
Just yesterday, you were Christian.
And now you're telling us about a new Aqeedah?
Tayyib.
Some scholars said, "No.
He was not an impostor. Just this is some corrupt corrupted beliefs that he fell into."
He was the first to ever say the Quran or the speech of Allah is pre-eternal.
Allah hasn't spoke with it.
Or Allah doesn't speak.
He just spoke pre-eternally.
And he said Allah's speech is one.
There's no types of speech of Allah.
He said also the speech of Allah doesn't change.
It doesn't You can He said we don't want to refer to the speech of Allah in as Arabic, the Quran.
But we just say that the Arabic is just an expression for the Quran.
How did he fall into this place? We're going to see where he went wrong.
When the meccan you go to Quran Kalam Allah makhluq. So this is after the Mu'tazila telling everyone to say the Quran is created.
This man comes about starts to debate these people.
People are becoming brave now. They start to debate.
But he used philosophical arguments to debate with them. He didn't use Quran and Sunnah.
He said I'm going to debate with these people with rationally.
I'm going to take them out with the rules and laws of logic.
Well, let's use these laws of logic and see where it takes them.
We are going to go to me where you lay your hood.
So basically the real scholars of Sunnah, they say the Quran is not created.
From him it it emerge or it started from Allah until him it return.
We will read in the Quran in the end.
I who that he took a lemon What did he mean by him it began from Allah is that he spoke with it.
What I'm going to do and didn't start from in him.
So let's read more what but even Taymiyyah, let's see how he speaks about this individual.
Ibn Kullab Why was he called this name by this?
Scholars they said he would debate with people and he would able to pull them towards his side.
And some said no, it's a nickname for one of his forefathers.
But they said he was an arch in debate in terms of using techniques of debates.
And he had a renowned debate in history in front of the Khalifa Mamun.
With another man by the name Abbad or Abbad bin Sulaiman.
And it was about the topic of is the Quran created?
So he came and he said I'm going to put them in a corner these guys.
I'm going to say the Quran is not created.
It is the speech of Allah that is Kalam Nafsi.
And Allah's speech is pre-eternal and within himself. It doesn't have an actual speech.
So he got them from there cuz these people the Mu'tazila, what's the problem?
They're saying if we say that the Quran is not created, we must say that the Quran has letters, has a sound, and has things of contingency.
Things being newly introduced.
So we want to run away from that. So he tells them I'll solve that for you.
How did he say he's going to solve that for them?
Just say the speech of Allah's pre-eternal.
Has no letters, no sound.
Uh Allah spoke with it internally, Nafsi. Within himself.
And that's how he won the debates.
And after that, slowly more and more people start to follow this man because they said he defeated the Mu'tazilites were coming with something new.
Ahl al-Sunnah were saying, "It's not created."
And they hold to it with text. But this man came and said, "I'll solve that problem for you."
That it has no sound, no letters, it's just pre-eternal.
It All of Allah's speech is one. The Torah, the Quran, all of this is one speech.
Just expressed in different languages.
He kind of solved what they were running away from, but through a bid'ah.
And because people yani even from the Mu'tazilites started to follow him, they said this actually sounds good. He They saved us from what we're trying to say.
Of hulul al-hawadith, saying that Allah has within him things that are newly introduced.
So because of this philosophical concept of him debating, he won the debate, brothers and after fair.
And he got some Mu'tazilites to actually leave off their belief. But what did they Where did they go from?
From Mu'tazilites, did they come to the Salaf?
No, they became Kullabiyyah.
Some people nowadays uh they have to realize when a person who's not such a bad innovator defeats a greater innovator, sometimes he takes him to another innovation that's a little bit less.
So it's not completely Yeah, maybe it might be better, but it's not complete. Ibn Kullab kana musliman bathinan wa dhahiran. Ibn Taymiyyah he says, "Abdullah ibn Sa'id ibn Kullab was considered be one of the real mentors or the teachers of Abu al-Hasan al-Ash'ari because Abu al-Hasan al-Ash'ari he learned and he came across like the students of this [snorts] man.
This is where he came. He came across his creed that he introduced.
They said his aqidah brought two aqidahs for us.
The Maturidiyyah and the Ash'ariyyah.
Where did they come from?
From the mother of Kullabiyyah, brothers.
It brought us two deviant sects that we hear today.
Ash'aris and Maturidis.
You want to know where they came from?
They came from here.
And also there's another one but it's in state it doesn't exist anymore.
Salimiyyah. They don't exist They don't They didn't survive. They didn't make it through history, brothers.
Those three but the third one didn't survive.
The Ash'aris and the Maturidis.
The Ash'aris had some of the madhhabs supporting them. That's how they got the prevalence.
The The Maturidis had the governments, the Hanafi rulers, brothers.
When you have the Hanafis, masha Allah, they are big in numbers, brothers.
That's why we tell Jamaat Tabligh they became big because of the Hanafi movement, not really because of the Jamaat Tabligh, brothers.
If it wasn't for many of them adhering to the Hanafi madhhab, the Jamaat Tabligh I don't know if they'd be that big, brothers.
Tayyib.
Ibn Kullab, he Shaykh al-Islam Ibn Taymiyyah and Imam Dhahabi is against the claim that he was an impostor infiltrating the ranks of Islam.
He said he was actually a Muslim inwardly and outwardly.
Rajulan fadilan.
He was a noble man, he was saying.
Meaning he someone who in terms of generally was to be known as a good person, Jalil Qadir.
Had good status.
He has books that he wrote refuting the Jahmis, the Mu'tazilites, the Rafidah.
He did well and he was correct in most of what he said.
And he made an error in some of that.
Sheikh Islam ibn Taymiyyah, when he's giving a honest opinion, he's going to mention what's fair about the person.
He's not going to oppress the person cuz this is in the concept of just relaying out everything as it is. He's not trying to like warn from him specifically, but just mention the truth of the matter.
And he's going to mention where he went wrong.
Same thing about Abu al-Hasan al-Ash'ari.
He was a Muslim. He wasn't an impostor.
He came and he refuted the innovators and their contradiction more than Ibn Kullab.
And these these people actually started refuting the Mu'tazilites and exposed them.
And they used their own arguments against them of some rhetoric of that sort.
And Abu al-Hasan al-Ash'ari was even more powerful in some of his wordings.
He'll give them a question. There's three type of people.
This one this and this one this and and he asked them questions.
And he would expose their contradictions by their answers.
And when it was just one question they didn't answer after that, Abu al-Hasan al-Ash'ari left them after being with them for 40 years.
When Abu Kulab Allah be sooner or later than Ash'ari, even though Abu Kulab was more knowledgeable of the Sunnah.
Abu Kulab was in Basra for this.
He was in I think the northern parts of Iraq.
He was over there.
He was more knowledgeable of the Sunnah and closer to it than Abu Hassan Ash'ari says.
But Ash'ari son of the Abu Kulab and Ash'ari and Ash'ari and Ash'ari and Ash'ari and Ash'ari and Ash'ari and Ash'ari Abu Hassan Ash'ari wrote more reputations against the Ash'ari.
Abu Hassan Ash'ari as well Abu Kulab probably like six books.
Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari For this reason, because he had more reputations and more works.
The group was described to whom more?
Abu Hassan Ash'ari.
But who's really the founder?
Abu Kulab.
So we tell the Ash'ari, you guys are claiming you're following but your real leader is Abu Kulab. Stop calling yourself Abu Hassan Ash'ari.
Abu Hassan Ash'ari is just a follower of Abu Kulab.
They don't want to tell you the truth, huh? They don't want to admit it.
Cuz you tell them, "Where did it all start?" They don't want to give you a starting point.
When Abu Kulab and Abu Hassan Ash'ari Abu Kulab Abu Kulab and Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Kulab Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari Abu Hassan Ash'ari But rather they know Abu Hassan Ash'ari due to him being so renowned and famous and public his publicity for his reputation against the innovators.
And so many people are describing to him from virtuous scholars. When can I even they had some great scholars who are describing to Asharism.
And even though him Abu Hasan al-Ash'ari were described to Ahmad ibn Hanbal more than yani others they have like some of the and also more than ibn Kullab.
But like in Hafiz Ali then he's going to explain.
Shaykh al-Islam ibn Taymiyyah he excuses some of them.
He says however it was hidden to him where the Jahmiyyah actually went wrong.
Like it was hidden to ibn Kullab and also to them.
But it doesn't matter because of the fasid and because of that they don't know where the Jahmiyyah actually went wrong with all their beliefs and how they went astray in saying the Quran is created and denying attributes.
Because of them not knowing the actual cause of it they fell into the same trap.
And ibn Kullab had a good intention. He actually wanted to supposedly take the good of the Mu'tazilites and combine it with Salafism or Ahl al-Sunnah.
Huh? This is where we got Ash'aris.
They combined a little a little bit of Mu'tazilites and the Salaf within.
Even though when it's in his statements and opinions there is wrong and contradiction there's also good and was in accordance to the rational statements and authentic proofs.
More than the other groups. Why? Because they took some of the salaf opinions and they mixed it.
So, they're better than who basically?
So, the Ash'aris cuz they had to some of the Sunnah belief.
They are better from this angle than these groups.
Oh, طيب so for this reason he's given the title uh Imam of Sunnah in some lands and some places where they only know this opinion the Ash'ari or the Mu'tazilah and Jahmiyyah.
What are you going to say in those scenario? You're going to say this guy is like an Imam.
If he is someone who mixed some truth with him has some salafism with him this guy is like an Imam in comparison to the Jahmiyyah. He's like a Sunni scholar.
We'll summarize.
Basically, whoever avoids some of the the opinions of the innovators of the Jahmiyyah and the Mu'tazilites him from this angle he's closer to the Sunnah than the other opinions.
>> [snorts] >> That's why Shaykh al-Islam ibn Taymiyyah he would always speak from a relative point of view.
nisbiyyan When doing comparison who's closer? The Ash'aris.
Cuz they took from Ahl al-Sunnah and they took a little bit of Ahlul-Bid'ah and they mixed it.
On the contrary, the one who just has the pure Jahmi's opinion or worse.
But he's not saying that they are Ahlus-Sunnah like that. He's saying they're closer to Ahlus-Sunnah. And some of the wording says aqrab ila Ahlul-Hadith. They're closer to being uh scholars of uh Hadith or of the people of Sunnah.
So, that's what some people they misunderstood.
They're saying that Shaykh ul-Islam ibn Taymiyyah is calling them Ahlus-Sunnah.
No, he didn't.
He said, "When they're in a land where there's only them, they're like Ahlus-Sunnah."
Now, you have to make sense of it. These people are refuting these guys. These are like closer to the Sunnah.
Some people you're going to look at them who when they're dealing who they're up against, you're going to say these people are masha'Allah closer to the khair than the others.
Tayyib, some side benefits about this topic.
Ibn Taymiyyah says, "Wa ibn Kullab lamma radda ala al-Jahmiyyah lam yahtadi li fasad asli hadha al-kalam aw li fasad asli al-kalam alladhi ibtada'ahu fi din al-Islam bal wafaqahum alayhi."
Ibn Kullab, this man who was debating with the Mu'tazilites in front of the ruler Ma'mun.
While as he's debating with them and using philosophical arguments he didn't pay attention to what really led them astray.
And he gave in to one of their main principles.
Something called hulul al-hawadith.
What's called hulul al-hawadith, brothers?
This is where they got him.
They said to him "Do you say Allah has contingency within him?
Do you say Allah has things that have been introduced with him?"
And then he said, "No, I don't say that."
This is where they got him.
So, once he said that, and they said to him, "Okay, you cannot affirm for Allah speech that he spoke with now cuz that'd be contingent and newly introduced. So, you have to say Allah's speech is pre-eternal."
So, he gave in and said, "Allah's speech is pre-eternal."
So, he kind of agreed with them on that concept.
Be careful.
Some people, when they're giving doubt even to the non-Muslims, if you accept their terms just for them to accept Islam.
It may lead It might open a door for another something else, brothers.
We have people now they accept Islam, but they have all sorts of doubts.
And you just give them ask, "Who gave you doubt, brother?"
They tell you the doubt of this person guy and this doubt person, brother. And you say, "Look back." You see a philosophical arguments.
And I said, "This is the problem. You have issues in your aqidah already.
You can't You can't even accept the certain things about qadar.
A lot of these people that were brought to Islam were sitting down with him.
You tell them, "Believe in qadar." He says, "I I can't accept it. I can't rationalize qadar.
It has to make sense to me."
I said, "All subhana Allah. You mis-accept Islam on the wrong premise.
You misunderstood Islam, brother.
Someone gave you wrong doubt.
Of whom, brothers?
Tell me another side benefit about this topic.
>> [snorts] >> Some of the scholars that Imam Ahmad will not see as allowed to narrate their hadith from them. Even though great scholars, but just as to show he wasn't happy with their stance in that fitna of the Quran, the Quran.
You might find a scholar maybe treated harshly by another scholar because of his stance in a particular fitna.
Accept it, brothers. This is something normal.
Some scholars want to show that they disapprove of your stance in a particular fitna.
They may even tell people not to take from you at a particular time just to show Don't say it's loyal or oppression.
Scholars have different way of expressing their disapproval of things.
It's happened before.
Someone will say, "Why is so-and-so being warned of? Why is this scholar being warned of?"
Well, there's reasons behind that. We'll go back in history, brother.
Another part of a side benefit, inshallah.
They asked Imam Ahmad, "Why yani do you not attend Jumu'ah and Jama'ah? Why are you just at home?"
He says, "What doubt the Muslimin?"
He explained he mentioned and he says it burns me and it hurts me that I miss out going out for Salat al-Jama'ah and Jumu'ah and attending the public calls of the Muslims.
But it something that was imposed onto him by the ruler at that time.
He said, "I boy the ruler he stopped giving Hadith. He even stopped sharing Hadith. I'm telling him to Hadith."
Al-Wathiq.
continued from giving Sharia Hadith because the ruler told him uh until that ruler passed away.
There was a scholar, remember, when I went to Egypt.
There was a Sheikh that he was not allowed to teach.
And he was in the area of Mansoura, from the students of Sheikh Muqbil. He was an Egyptian Sheikh in Egypt. I went to visit him.
The Sheikh during, I believe, the rulership of Who can remind me? The the recent one before Sisi, huh?
Morsi, yes. When Morsi collapsed his rulership, this ruler this this uh when he cuz he's the one that imposed on him that this Sheikh can no longer teach.
When his rulership collapsed, the Sheikh was able to teach after that.
Allahu Akbar, brothers.
He came to even visit at different masjids giving da'wah.
And I we intended for him to recite Surat al-Jinn, brothers, from the best of tafsir I ever heard.
That Sheikh was able to come out. And the same thing with Imam Ahmad, after this ruler passed away, he was able to go back to teaching.
And even mentioned Imam Ahmad would call out the people that visited him on secret to benefit Hadith.
And referred to them as serious students of knowledge. Those students that used to come to him on secret.
Allahu Akbar.
Then how much time left to Maghrib, brothers?
I have a couple more side benefits, inshallah.
Tayyib, here's another side benefit we have to pray with us.
This is the statement of Ibn Kathir about Imam Ahmad.
Atbaqatil Ummah ala ta'zimihi wa tawqirihi. ummah have unanimously came to an agreement to praise him and to venerate him.
Regarding his ilm, his zuhd.
They said about him a tothood dunya When it came to the dunya, he was abstinent.
When it came to doubts, he would invalidate them and would respond with powerful rebuttals.
He was a man that he says for who are ummah.
And they also mention in the time of Abu Bakr Siddiq, he had awan. He had supporters. Ali ibn Madini says Abu Bakr Siddiq and during his fitna he had people supporting him.
But in the fitna of Imam Ahmad, he had no supporters. So it was another bigger test, they were saying.
So we don't come out and say any that like meaning when we say Imam like Ibn Qayyim says Imam Ahl al-Sunnah ala al-itlaq.
He says he's the Imam of Ahl al-Sunnah in absolute sense.
Meaning in terms of of various of qualities. Or else there was Imams before him.
And the greatest of all of that, we know the real Imam Ahl al-Sunnah is Rasulullah sallallahu alaihi wasallam, as Ibn Kathir mentions.
Some people say the one who invented the term Ahl al-Sunnah is Imam Ahmad. That's not true, but it was pronounced before that.
Ibn Sirin used it as a word even a wording attributed to Ibn Abbas.
Other of the the salaf of the tabiin used it.
Ahl al-Sunnah, that wording was used before Imam Ahmed.
When you ask the Ash'ari and you where did this wording come from? They tell you where did Ahl al-Sunnah wording come from?
So, you have to know your dates, brothers.
And who used it?
I don't know.
Tayyib, another side benefit, give us, brothers.
I'm almost done.
They said about Abdullah ibn Saeed ibn Kullab just to show that he was a true Muslim he wasn't a fake Christian.
They said when he embraced Islam, his sister kicked him out of the house.
So, they said about him.
They said, "How can you say he's an apostate apostate?"
Imam al-Dhahabi said, "That's not true."
They said the one who invented this actual wording, that he was a Christian, was the Mu'tazilites when they were debating with him.
I don't know. They tried to tarnish his image.
Tayyib, some people may misunderstand that ibn Taymiyyah is not really critiquing ibn Kullab and the Ash'ari.
He does in a lot of his more speech has more speech that's more clear.
And he's more harsh with them in other parts.
And Imam Ahmed ibn Khuzaymah says that Imam Ahmed kana ashadd al-nas ala ibn Kullab. He was the most staunch staunch people against him.
He was most harsh against them.
And in fact, there was even a scholar a scholar Sajzi he would say that in reality, the Kullabiyyah he would say that I see them to be worse in reality than the Mu'tazilah, he says.
I want to read you his statement on this.
And they they mention this based upon what their statements actually lead to.
They said their their fitnah caused more uh they attracted more of the Muslims to their creed and affected more of the Muslims of them inventing a third opinion.
So, this is it. Inshallah, if there's any questions, we'll take. Barakallahu feekum.
Any questions? Let's follow up.
Bismillah.
Now, Ibn Taymiyyah in his some of his Ikhtiyarat I think I believe Ikhtiyarat of Dimashqi, they compiled the selected opinions from Imam Ahmad that we cannot testify for anyone that is in Jannah or how fire.
And then he made an exception illa man tawata'at al-ummah alayh, except for those who the ummah have unanimously agreed on their merits and virtues.
And they gave example of Imam Ahmad.
That's the opinion of Shaykh al-Islam Ibn Taymiyyah. Some a group of our contemporary ulama disagree with him.
Group of our contemporary ulama, they say no.
La nashhad bil-jannah wala bin-nar illa man shahidahu an-nass.
We don't attest for anyone that is in paradise or hellfire except that the texts have come for.
They said that's safer.
So, if you want to take that stance, I'll also say but I'm just showing you the wordings of Ibn Taymiyyah.
Brothers, Imam Ahmad even mentioned uh there's reports that he's seen Allah in his dream. There's narrations on that they mention.
And Imam Ahmad is not like any other person, brothers.
Tayyib, any other question? Hold on.
No, we are we have good question, masha Allah.
We made a video, you can find on the masjid's channel, this the real stance of Ibn Taymiyyah towards the Ash'aris.
And the Sufiyyah, because a lot of people misunderstood.
He has some old speech of regarding the earlier types of Ash'aris.
Then Ibn Taymiyyah says, "As for the latter ones," then he tells the true colors about who they are. He sees the latter ones to be really more Jahmiyyah than actually what He said they're worse.
Ibn Qayyim says, "Every time the time passes, the Ash'aris get worse."
True, brothers. Look at the ones we have today.
They're worse than the ones before. You tell them your your Imam doesn't even say this.
Be careful, brothers. The ones of today you can apply some of these statements on them.
So, we clarified in detail when they try to use Ibn Taymiyyah and say that Ibn Taymiyyah was good to the Ash'ari.
And then you find a person come on Twitter and he's just like lovely-dovey with Ash'aris today.
And he says, "Ibn Taymiyyah." But you know, you misunderstood Ibn Taymiyyah.
I ask Allah inshallah we'll stop with this.
Wa
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